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only those excluded from the second septad. Thus, it is of seven kinds. Again, it is of eight kinds, divided by seven doors and non-doors. Therein, the eye-door and so on, five, together with the body-intimation and speech-intimation doors, are seven doors; the rest are non-doors, thus it is of eight kinds. Again, divided by eight faculties and non-faculties, it is of nine kinds. Again, divided by nine karma-born and non-karma-born, it is of ten kinds. Again, divided by sense-bases, it is of eleven kinds. It should be understood that in existences, due to the manner of the arising of form-groups, it is of many kinds. 743. Hereafter I shall declare, in the two existences of sense-sphere and form-sphere; The arising of forms, in rebirth-linking and during existence. 744. Among the gods without the earth-dwelling, in hell, in those scorched by craving; The former three wombs, are not present, so it is declared. 745. In the remaining three destinies, and among the earth-dwelling gods, the wombs; Are four, so it should be understood by the discerning one. 746. For a being born from the womb, at the moment of rebirth-linking; Thirty forms arise, of the being's own nature. 747. For those not born from the womb, and those egg-born, twenty; Forms arise, by way of the body-basis. 748. By being taken or not taken here, they become eleven; And this same method should be known, in all decads. 749. When the pure octad, arises together with life; It is called the life-novad, so it is declared. 750. The life-novad, together with the body-sensitivity, becomes one; That is called the body-decad, so it is understood. 751. And this same method should be known, together with the faculty and the basis; Combining with the eye and so on, seven decads by the wise. 752. For spontaneously arisen beings, in human rebirth; For sense-sphere deities, forms are always seventy. 753. Eye, ear, and nose, tongue, body, and basis; And faculty, thus by way of seven, decads. 754. For form-sphere Brahmas, by way of eye, ear, and basis; Only three decads, n and the life-nonad. 755. Of the four aggregates, due to the nature of matter, there are indeed forty-nine forms. 756. By the life-nonad alone is the arising of non-percipient beings explained, in a neuter being devoid of a born-blind, deaf, or dumb state. 757. From the thirty nonads of the base, body, and tongue, between the highest and lowest nonads, according to what is suitable. 758. Due to the nature of complete forms in living beings, the arising of forms should be understood by the discerning. 759. Twenty-seven forms exist for beings in the sense-sphere, due to the non-functioning of the two sexes together. 760. The nose, tongue, and body, and also the two sexes, these five forms do not exist for material Brahmas. 761. In the sense-sphere, there are four continuities; in the material sphere, three continuities; in the non-percipient, two continuities; outside, one continuity. 762. Form, when it arises, for all living beings, first arises from kamma, without doubt. 763. For beings in the womb, at the moment of rebirth-linking, that arises at the very arising of the linking-consciousness. 764. Just as at its arising, thirty forms arise, so too at their standing and dissolution, thirty forms each arise. 765. All these forms are designated as the aggregate of form; impermanent, unstable, non-self, it is solely the aggregate of suffering. 766. Seeing form as a disease, as a boil, as alien, and as perishable, seeing form as suffering, one should abandon desire for form. 767. To go into the Abhidhamma Pitaka, which was completed by the General of the Dhamma, this should be diligently and properly studied by that monk who desires welfare. Thus ends the Tenth Chapter, called "The Division of Form," in the Abhidhammāvatāra. 11. The Eleventh Chapter The Description of Nibbāna 768. After form, Nibbāna was mentioned, which was first spoken of; now the method of explaining it has arrived. 769. Therefore, to show that which is difficult to do, according to my ability, that which is hard to comprehend, I will explain its elucidation from here. further. Here, Nibbāna means: The craving is called vāna, because it weaves together existence and non-existence. It is called Nibbāna because it is free from vāna, the deathless, the unconditioned, the supreme bliss. For it has been said: “That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.” 770. By the attainment of which there is the destruction of all defilements; That is declared as Nibbāna by one skilled in Nibbāna. And this Nibbāna is to be understood as having the characteristic of peace, the function of immortality, or the function of giving relief, the manifestation as signless, the manifestation as escape. Here it is asked: Is there not, in the ultimate sense, a single essence called Nibbāna, like the soul of the sectarians, or like a hare's horn, which is unobtainable? No, because it is obtainable by those who seek welfare, who examine with the eye of wisdom, through appropriate practice. For what ordinary people do not obtain, that should not be said to "not exist." But when the venerable Sāriputta Thera, the General of the Dhamma, was asked about Nibbāna, "What, friend, is Nibbāna?" he showed only the destruction of lust, the destruction of hatred, the destruction of delusion, saying, "The destruction of lust, the destruction of hatred, the destruction of delusion, friend." Therefore, if Nibbāna is merely the destruction of lust and so forth? That is not so. Why? Because it would lead to the fault of Arahattaship also being merely the destruction of lust and so forth. How? Immediately after being asked about Nibbāna, when asked, "What, friend, is Arahattaship?" he stated only the destruction of lust, the destruction of hatred, the destruction of delusion, saying, "The destruction of lust, the destruction of hatred, the destruction of delusion, friend." Therefore, according to your view, the fruit of Arahattaship would also be merely the destruction of lust and so forth. But it is not proper for the unsurpassed, supramundane fruit-consciousness to become merely the destruction of lust. Therefore, do not speak thus by the shadow of the letter; the meaning of both suttas must be examined. But the Dhamma by the attainment of which there is the destruction of lust and so forth, that Dhamma, because it is the proximate cause for the destruction of lust and so forth, though itself imperishable, is called "the destruction of lust and so forth." that "cessation is Nibbāna" is said by way of cessation, and it should be understood that it is said by way of result, just as in "tin, old age, lump, phlegm" and so on. But Arahantship is called "cessation" because it arises at the end of cessation. If Nibbāna were merely the cessation of defilements like lust, then all foolish ordinary people would have attained Nibbāna and realized cessation. What is more, there would be the fault of Nibbāna being manifold. For in that case, since the cessations of lust and so on are many, Nibbāna would also be many, and Nibbāna would have the characteristic of being conditioned, and having the characteristic of being conditioned, it would be included among the conditioned, and being included among the conditioned, Nibbāna would be impermanent and suffering. What is more, if cessation were Nibbāna, what, pray tell, good sir, do you say is the object of the gotrabhū, purification, path, and fruition consciousnesses? I say it is the cessation of defilements like lust. But do defilements like lust cease at the moment of gotrabhū and so on, or will they cease, or have they ceased? What is it here? "I say cessation is only when they have ceased." Speak carefully, good sir. If you say cessation is only when they have ceased, then the Nibbāna-objectivity of the gotrabhū consciousness and so on is not established. What is the reason? At the moment of gotrabhū, defilements like lust will cease. Likewise at the moment of purification. But at the moment of the path, they are ceasing, not ceased. At the moment of fruition, they have ceased. If that is the case, according to your view, only fruition is the object of cessation, not the others. But what do you say is the object of the others? Surely, not seeing an object, he will be speechless. Moreover, the cessation of defilements is done by good people, meaning it is brought about by appropriate practice. But Nibbāna is not done by anyone, nor is it brought about. Therefore, Nibbāna is the deathless, the unconditioned. The noble disciple who knows that which is unmade is called "one who knows the unmade." And it has been said: 771. "That person who is faithless, who knows the unmade, who has cut the bond, who has destroyed opportunity, who has vomited desire, he indeed is the supreme person." Moreover, "escape" since it was said by the Blessed One. For "escape" is a name for Nibbāna. As it was said: "There are these three things, monks, difficult to penetrate. What three things are difficult to penetrate? The three elements of escape. The escape from sensual pleasures is renunciation. The escape from forms is the formless. Whatever is born, conditioned, dependently originated, the cessation of that is its escape." If Nibbāna, thus spoken of, were non-existent, it would lead to the fault of non-existence for the first jhāna, the space-infinity, and the consciousness-infinity. Therefore, it is improper to attribute the fault of decay to the undecaying Nibbāna. Nibbāna is not decay. "There is an escape in the world, I have touched it with wisdom," and "There is, monks, the unborn, the unbecome, the unmade, the unconditioned"— since these were said by the Lord of Dhamma, the Tathāgata, the Perfectly Self-Enlightened One, in many suttas, in the ultimate sense,